Since the war I have stressed altogether five main objectives. The true union of Europe; the union of government with science; the power of government to act rapidly and decisively, subject to parliamentary control; the effective leadership of government to solve the economic problem by use of the wage-price mechanism at the two key-points of the modern industrial world; and a clearly defined purpose for a movement of humanity to ever higher forms.
It is strange that in this last sphere of almost abstract thought my ideas have more attracted some of the young minds I value than my practical proposals in economics and politics. The reason is perhaps that people seek the ideal rather than the practical during a period in which such action is not felt to be necessary. This is encouraging for an ultimate future, in which through science the world can become free from the gnawing anxiety of material things and can turn to thinking which elevates and to beauty which inspires, but the hard fact is that many practical problems and menacing dangers must first be faced and overcome.
The thesis of higher forms was preceded by a fundamental challenge to the widely accepted claim of the communists that history is on their side. On the contrary, they are permanent prisoners of a transient phase in the human advance which modern science has rendered entirely obsolete. Not only is the primitive brutality of their method only possible in a backward country, but their whole thinking is only applicable to a primitive community. Both their economic thinking and their materialist conception of history belong exclusively to the nineteenth century. This thinking, still imprisoned in a temporary limitation, we challenge with thinking derived from the whole of European history and from the yet longer trend revealed by modern science. We challenge the idea of the nineteenth century with the idea of the twentieth century.
Communism is still held fast by the long obsolete doctrine of its origin, precisely because it is a material creed which recognises nothing beyond such motives and the urge to satisfy such needs. Yet modern man has surpassed that condition as surely as the jet aircraft in action has overcome the natural law of gravity which Newton discovered. The same urge of man's spiritual nature served by his continually developing science can inspire him to ever greater achievement and raise him to ever further heights.
The challenge to communist materialism was stated as follows in Europe: Faith and Plan: 'What then, is the purpose of it all? Is it just material achievement? Will the whole urge be satisfied when everyone has plenty to eat and drink, every possible assurance against sickness and old age, a house, a television set, and a long seaside holiday each year? What other end can a communist civilisation hold in prospect except this, which modern science can so easily satisfy within the next few years? If you begin with the belief that all history can be interpreted only in material terms, and that any spiritual purpose is a trick and a delusion, which has the simple object of distracting the workers from their material aim of improving their conditions—the only reality—what end can there be even after every conceivable success, except the satisfaction of further material desires? When all the basic needs and wants are sated by the output of the new science, what further aim can there be but the devising of ever more fantastic amusements to titillate material appetites? If Soviet civilisation achieves its furthest ambitions, is the end to be sputnik races round the stars to relieve the tedium of being a communist?
'Communism is a limited creed, and its limitations are inevitable. If the original impulse is envy, malice, and hatred against someone who has something you have not got, you are inevitably limited by the whole impulse to which you owe the origin of your faith and movement. That initial emotion may be well founded, may be based on justice, on indignation against the vile treatment of the workers in the early days of the industrial revolution. But if you hold that creed, you carry within yourself your own prison walls, because any escape from that origin seems to lead towards the hated shape of the man who once had something you had not got; anything above or beyond yourself is bad. In reality, he may be far from being a higher form; he may be a most decadent product of an easy living which he was incapable of using even for self-development, an ignoble example of missed opportunity. But if the first impulse be envy and hatred of him, you are inhibited from any movement beyond yourself for fear of becoming like him, the man who had something which you had not got.
'Thus your ideal becomes not something beyond yourself, still less beyond anything which now exists, but rather, the petrified, fossilised shape of that section of the community which was most oppressed, suffering and limited by every material circumstance in the middle of the nineteenth century. The real urge is then to drag everything down toward the lowest level of life, rather than the attempt to raise everything towards the highest level of life which has yet been attained, and finally to move beyond even that. In all things this system of values seeks what is low instead of what is high.
'So communism has no longer any deep appeal to the sane, sensible mass of the European workers who, in entire contradiction of Marxian belief in their increasing "immiseration", have moved by the effort of their own trade unions and by political action to at least a partial participation in the plenty which the new science is beginning to bring, and towards a way of living and an outlook in which they do not recognise themselves at all as the miserable and oppressed figures of communism's original workers.
'The ideal is no longer the martyred form of the oppressed, but the beginning of a higher form. Men are beginning not to look down, but to look up. And it is precisely at this point that a new way of political thinking can give definite shape to what many are beginning to feel is a new forward urge of humanity. It becomes an impulse of nature itself directly man is free from the stifling oppression of dire, primitive need.
'The ideal of creating a higher form on earth can now rise before men with the power of a spiritual purpose, which is not simply a philosophic abstraction but a concrete expression of a deep human desire. All men want their children to live better than they have lived, just as they have tried by their own exertions to lift themselves beyond the level of their fathers whose affection and sacrifice often gave them the chance to do it. This is a right and natural urge in mankind, and, when fully understood, becomes a spiritual purpose.'
This purpose I described as the doctrine of higher forms. The idea of a continual movement of humanity from the amoeba to modern man and on to ever higher forms has interested me since my prison days, when I first became acutely aware of the relationship between modern science and Greek philosophy. Perhaps it is the very simplicity of the thesis which gives it strength; mankind moving from the primitive beginning which modern science reveals to the present stage of evolution and continuing in this long ascent to heights beyond our present vision, if the urge of nature and the purpose of life are to be fulfilled. While simple to the point of the obvious, in detailed analysis it is the exact opposite of prevailing values. Most great impulses of life are in essence simple, however complex their origin. An idea may be derived from three thousand years of European thought and action, and yet be stated in a way that all men can understand.
The Temple of Artemis, in ancient GreeceMy thinking on this subject was finally reduced to the extreme of simplicity in the conclusion of Europe, Faith and Plan: 'To believe that the purpose of life is a movement from lower to higher forms is to record an observable fact. If we reject that fact, we reject every finding of modern science, as well as the evidence of our own eyes.... It is necessary to believe that this is the purpose of life, because we can observe that this is the way the world works, whether we believe in divine purpose or not. And once we believe this is the way the world works, and deduce from the long record that it is the only way it can work, this becomes a purpose because it is the only means by which the world is likely to work in future.
If the purpose fails, the world fails....
Full Article at: http://www.oswaldmosley.com/policies/higherforms.html
And if we take knowledge of that fact that the Hellenic Culture and ideas were based on the KNOWLEDGE OF THE DRUIDS which were haunted down for their wisdom some things should be clearer for us. Troya wasn't there where it was said to be found and the real heart of our western culture originates from the NORTH OF EUROPE and was passed by colonization to the Mediterranian where it was mishmashed again into a useful doctrine - seperating ETHICS and SCIENCE. We're still suffering from this GREATEST PSYOPS EVER - poisoning our HIS-STORY books and darkening our minds.
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